05350
 \\Yet I would\\ (\\thel de\\). "But I wish." Followed by accusative and
 infinitive (\\anthrpous einai\\). This is Paul's personal preference
 under present conditions
 # 7:26
 \\Even as I myself\\ (\\hs kai emauton\\). This clearly means that Paul
 was not then married and it is confirmed by
 # 9:5
 Whether he had been married and was now a widower turns on the
 interpretation of
 # Ac 26:10
 "I cast my vote." If this is taken literally (the obvious way to
 take it) as a member of the Sanhedrin, Paul was married at that
 time. There is no way to decide. \\His own gift from God\\ (\\idion\\
 \\charisma ek theou\\). So each must decide for himself.
 See note on "1Co 1:7"
  for \\charisma\\, a late word from \\charizomai\\.

05351
 \\To the unmarried and to the widows\\ (\\tois agamois kai tais\\
 \\chrais\\). It is possible that by "the unmarried" (masculine
 plural) the apostle means only men since widows are added and
 since virgins receive special treatment later (verse
 # 25
 and in verse
 # 32
 \\ho agamos\\ is the unmarried man. It is hardly likely that Paul
 means only widowers and widows and means to call himself a
 widower by \\hs kag\\ (even as I). After discussing marital
 relations in verses
 # 2-7
 he returns to the original question in verse
 # 1
 and repeats his own personal preference as in verse
 # 7
 He does not say that it is _better_ to be unmarried, but only
 that it is _good_ (\\kalon\\ as in verse
 # 1
 for them to remain unmarried. \\Agamos\\ is an old word and in N.T.
 occurs only in this passage. In verses
 # 11, 34
 it is used of women where the old Greeks would have used
 \\anandros\\, without a husband.

05352
 \\But if they have not continency\\ (\\ei de ouk egkrateuontai\\).
 Condition of the first class, assumed as true. Direct middle
 voice \\egkrateuontai\\, hold themselves in, control themselves. \\Let\\
 \\them marry\\ (\\gamsatsan\\). First aorist (ingressive) active
 imperative. Usual _Koin_ form in \\-tsan\\ for third plural.
 \\Better\\ (\\kreitton\\). Marriage is better than continued sexual
 passion. Paul has not said that celibacy is \\better\\ than marriage
 though he has justified it and expressed his own personal
 preference for it. The metaphorical use of \\purousthai\\ (present
 middle infinitive) for sexual passion is common enough as also
 for grief
 # 2Co 11:29

05353
 \\To the married\\ (\\tois gegamkosin\\). Perfect active participle of
 \\game\\, old verb, to marry, and still married as the tense shows.
 \\I give charge\\ (\\paraggell\\). Not mere wish as in verses
 # 7,8
 \\Not I, but the Lord\\ (\\ouk eg alla ho kurios\\). Paul had no
 commands from Jesus to the unmarried (men or women), but Jesus
 had spoken to the married (husbands and wives) as in
 # Mt 5:31; 19:3-12; Mr 10:9-12; Lu 16:18
 The Master had spoken plain words about divorce. Paul reenforces
 his own inspired command by the command of Jesus. In
 # Mr 10:9
 we have from Christ: "What therefore God joined together let not
 man put asunder" (\\m chorizet\\). \\That the wife depart not from\\
 \\her husband\\ (\\gunaika apo andros m choristhnai\\). First aorist
 passive infinitive (indirect command after \\paraggell\\) of
 \\choriz\\, old verb from adverbial preposition \\chris\\, separately,
 apart from, from. Here used of divorce by the wife which, though
 unusual then, yet did happen as in the case of Salome (sister of
 Herod the Great) and of Herodias before she married Herod
 Antipas. Jesus also spoke of it
 # Mr 10:12
 Now most of the divorces are obtained by women. This passive
 infinitive is almost reflexive in force according to a constant
 tendency in the _Koin_ (Robertson, _Grammar_, p. 817).

05354
 \\But and if she depart\\ (\\ean de kai christhi\\). Third class
 condition, undetermined. If, in spite of Christ's clear
 prohibition, she get separated (ingressive passive subjunctive),
 \\let her remain unmarried\\ (\\menet agamos\\). Paul here makes no
 allowance for remarriage of the innocent party as Jesus does by
 implication. \\Or else be reconciled to her husband\\ (\\ ti andri\\
 \\katallagt\\). Second aorist (ingressive) passive imperative of
 \\katallass\\, old compound verb to exchange coins as of equal
 value, to reconcile. One of Paul's great words for reconciliation
 with God
 # 2Co 5:18-20; Ro 5:10
 \\Diallass\\
 # Mt 5:24
 which see) was more common in the older Greek, but \\katallass\\ in
 the later. The difference in idea is very slight, \\dia-\\ accents
 notion of exchange, \\kat-\\ the perfective idea (complete
 reconciliation). Dative of personal interest is the case of
 \\andri\\. This sentence is a parenthesis between the two infinitives
 \\christhnai\\ and \\aphienai\\ (both indirect commands after
 \\paraggell\\). \\And that the husband leave not his wife\\ (\\kai andra\\
 \\m aphienai\\). This is also part of the Lord's command
 # Mr 10:11
 \\Apolu\\ occurs in Mark of the husband's act and \\aphienai\\ here,
 both meaning to send away. Bengel actually stresses the
 difference between \\christhnai\\ of the woman as like _separatur_
 in Latin and calls the wife "pars ignobilior" and the husband
 "nobilior." I doubt if Paul would stand for that extreme.

05355
 \\But to the rest say I, not the Lord\\ (\\tois de loipois leg eg,\\
 \\ouch ho Kurios\\). Paul has no word about marriage from Jesus
 beyond the problem of divorce. This is no disclaimer of
 inspiration. He simply means that here he is not quoting a
 command of Jesus. \\An unbelieving wife\\ (\\gunaika apiston\\). This is
 a new problem, the result of work among the Gentiles, that did
 not arise in the time of Jesus. The form \\apiston\\ is the same as
 the masculine because a compound adjective. Paul has to deal with
 mixed marriages as missionaries do today in heathen lands. The
 rest (\\hoi loipoi\\) for Gentiles
 # Eph 2:3
 we have already had in
 # 1Th 4:13; 5:6
 which see. The Christian husband married his wife when he himself
 was an unbeliever. The word \\apistos\\ sometimes means unfaithful
 # Lu 12:46
 but not here (cf.
 # Joh 20:27
 \\She is content\\ (\\suneudokei\\). Late compound verb to be pleased
 together with, agree together. In the papyri. \\Let him not leave\\
 \\her\\ (\\m aphiet autn\\). Perhaps here and in verses
 # 11,13
 \\aphimi\\ should be translated "put away" like \\apolu\\ in
 # Mr 10:1
 Some understand \\aphimi\\ as separation from bed and board, not
 divorce.

05356
 \\Which hath an unbelieving husband\\ (\\htis echei andra apiston\\).
 Relative clause here, while a conditional one in verse
 # 12
 (\\ei tis\\, if any one). Paul is perfectly fair in stating both
 sides of the problem of mixed marriages.

05357
 \\Is sanctified in the wife\\ (\\hgiastai en ti gunaiki\\). Perfect
 passive indicative of \\hagiaz\\, to set apart, to hallow, to
 sanctify. Paul does not, of course, mean that the unbelieving
 husband is saved by the faith of the believing wife, though Hodge
 actually so interprets him. Clearly he only means that the
 marriage relation is sanctified so that there is no need of a
 divorce. If either husband or wife is a believer and the other
 agrees to remain, the marriage is holy and need not be set aside.
 This is so simple that one wonders at the ability of men to get
 confused over Paul's language. \\Else were your children unclean\\
 (\\epei ara ta tekna akatharta\\). The common ellipse of the
 condition with \\epei\\: "since, accordingly, if it is otherwise,
 your children are illegitimate (\\akatharta\\)." If the relations of
 the parents be holy, the child's birth must be holy also (not
 illegitimate). "He is not assuming that the child of a Christian
 parent would be baptized; that would spoil rather than help his
 argument, for it would imply that the child was not \\hagios\\ till
 it was baptized. The verse throws no light on the question of
 infant baptism" (Robertson and Plummer).

05358
 \\Is not under bondage\\ (\\ou dedoultai\\). Perfect passive indicative
 of \\doulo\\, to enslave, has been enslaved, does not remain a
 slave. The believing husband or wife is not at liberty to
 separate, unless the disbeliever or pagan insists on it. Wilful
 desertion of the unbeliever sets the other free, a case not
 contemplated in Christ's words in
 # Mt 5:32; 19:9
 Luther argued that the Christian partner, thus released, may
 marry again. But that is by no means clear, unless the unbeliever
 marries first. \\But God hath called us in peace\\ (\\en de eirni\\
 \\keklken hmas\\ or \\humas\\). Perfect active indicative of \\kale\\,
 permanent call in the sphere or atmosphere of peace. He does not
 desire enslavement in the marriage relation between the believer
 and the unbeliever.

05359
 \\For how knowest thou?\\ (\\ti gar oidas;\\). But what does Paul mean?
 Is he giving an argument _against_ the believer accepting divorce
 or _in favour_ of doing so? The syntax allows either
 interpretation with \\ei\\ (if) after \\oidas\\. Is the idea in \\ei\\
 (if) _hope_ of saving the other or _fear_ of not saving and hence
 peril in continuing the slavery of such a bondage? The latter
 idea probably suits the context best and is adopted by most
 commentators. And yet one hesitates to interpret Paul as
 _advocating_ divorce unless strongly insisted on by the
 unbeliever. There is no problem at all unless the unbeliever
 makes it. If it is a hopeless case, acquiescence is the only wise
 solution. But surely the believer ought to be sure that there is
 no hope before he agrees to break the bond. Paul raises the
 problem of the wife first as in verse
 # 10

05360
 \\Only\\ (\\ei m\\). This use of \\ei m\\ as an elliptical condition is
 very common
 # 7:5; Ga 1:7,19; Ro 14:14
 "except that" like \\pln\\. Paul gives a general principle as a
 limitation to what he has just said in verse
 # 15
 "It states the general principle which determines these questions
 about marriage, and this is afterwards illustrated by the cases
 of circumcision and slavery" (Robertson and Plummer). He has said
 that there is to be no compulsory slavery between the believer
 and the disbeliever (the Christian and the pagan). But on the
 other hand there is to be no reckless abuse of this liberty, no
 license. \\As the Lord hath distributed to each man\\ (\\hekasti hs\\
 \\memeriken ho kurios\\). Perfect active indicative of \\meriz\\, old
 verb from \\meros\\, apart. Each has his lot from the Lord Jesus, has
 his call from God. He is not to seek a rupture of the marriage
 relation if the unbeliever does not ask for it. \\And so ordain I\\
 (\\kai houts diatassomai\\). Military term, old word, to arrange in
 all the churches (distributed, \\dia-\\). Paul is conscious of
 authoritative leadership as the apostle of Christ to the
 Gentiles.

05361
 \\Let him not become uncircumcized\\ (\\m epispasth\\). Present middle
 imperative of \\epispa\\, old verb to draw on. In LXX (I Macc. 1:15)
 and Josephus (_Ant_. XII, V. I) in this sense. Here only in N.T.
 The point is that a Jew is to remain a Jew, a Gentile to be a
 Gentile. Both stand on an equality in the Christian churches.
 This freedom about circumcision illustrates the freedom about
 Gentile mixed marriages.

05362
 \\But the keeping of the commandments of God\\ (\\alla trsis entoln\\
 \\theou\\). Old word in sense of watching
 # Ac 4:3
 Paul's view of the worthlessness of circumcision or of
 uncircumcision is stated again in
 # Ga 5:6; 6:15; Ro 2:25-29
 (only the inward or spiritual Jew counts).

05363
 \\Wherein he was called\\ (\\hi eklth\\). When he was called by God
 and saved, whether a Jew or a Gentile, a slave or a freeman.

05364
 \\Wast thou called being a bondservant?\\ (\\doulos eklths;\\). First
 aorist passive indicative. Wast thou, a slave, called? \\Care not\\
 \\for it\\ (\\m soi melet\\). "Let it not be a care to thee." Third
 person singular (impersonal) of \\melei\\, old verb with dative \\soi\\.
 It was usually a fixed condition and a slave could be a good
 servant of Christ
 # Col 3:22; Eph 6:5; Tit 2:9
 even with heathen masters. \\Use it rather\\ (\\mallon chrsai\\). Make
 use of what? There is no "it" in the Greek. Shall we supply
 \\eleutherii\\ (instrumental case after \\chrsai\\ or \\douleii\\)?
 Most naturally \\eleutherii\\, freedom, from \\eleutheros\\, just
 before. In that case \\ei kai\\ is not taken as although, but \\kai\\
 goes with \\dunasai\\, "But if thou canst also become free, the
 rather use your opportunity for freedom." On the whole this is
 probably Paul's idea and is in full harmony with the general
 principle above about mixed marriages with the heathen. \\Chrsai\\
 is second person singular aorist middle imperative of \\chraomai\\,
 to use, old and common verb.

05365
 \\The Lord's freedman\\ (\\apeleutheros Kuriou\\). \\Apeleutheros\\ is an old
 word for a manumitted slave, \\eleutheros\\ from \\erchomai\\, to go and
 so go free, \\ap-\\ from bondage. Christ is now the owner of the
 Christian and Paul rejoices to call himself Christ's slave
 (\\doulos\\). But Christ set us free from sin by paying the ransom
 (\\lutron\\) of his life on the Cross
 # Mt 20:28; Ro 8:2; Ga 5:1
 Christ is thus the _patronus_ of the _libertus_ who owes
 everything to his _patronus_. He is no longer the slave of sin
 # Ro 6:6,18
 but a slave to God
 # Ro 6:22
 \\Likewise the freeman when called is Christ's slave\\ (\\homois ho\\
 \\eleutheros kltheis doulos estin Christou\\). Those who were not
 slaves, but freemen, when converted, are as much slaves of Christ
 as those who were and still were slaves of men. All were slaves
 of sin and have been set free from sin by Christ who now owns
 them all.

05366
 \\Ye were bought with a price\\ (\\tims gorasthte\\).
 See note on "1Co 6:20"
  for this very phrase, here repeated. Both classes (slaves and
 freemen) were purchased by the blood of Christ. \\Become not\\
 \\bondservants of men\\ (\\m ginesthe douloi anthrpn\\). Present
 middle imperative of \\ginomai\\ with negative \\m\\. Literally, stop
 becoming slaves of men. Paul here clearly defines his opposition
 to human slavery as an institution which comes out so powerfully
 in the Epistle to Philemon. Those already free from human slavery
 should not become enslaved.

05367
 \\With God\\ (\\para thei\\). There is comfort in that. Even a slave can
 have God at his side by remaining at God's side.

05368
 \\I have no commandment of the Lord\\ (\\epitagn Kuriou ouk ech\\). A
 late word from \\epitass\\, old Greek verb to enjoin, to give orders
 to. Paul did have (verse
 # 10
 a command from the Lord as we have in Matthew and Mark. It was
 quite possible for Paul to know this command of Jesus as he did
 other sayings of Jesus
 # Ac 20:35
 even if he had as yet no access to a written gospel or had
 received no direct revelation on the subject from Jesus
 # 1Co 11:23
 Sayings of Jesus were passed on among the believers. But Paul had
 no specific word from Jesus on the subject of virgins. They call
 for special treatment, young unmarried women only Paul means
 # 7:25,28,34,36-38
 and not as in
 # Re 14:4
 (metaphor). It is probable that in the letter
 # 7:1
 the Corinthians had asked about this problem. \\But I give my\\
 \\judgment\\ (\\gnmn de didmi\\). About mixed marriages
 # 12-16
 Paul had the command of Jesus concerning divorce to guide him.
 Here he has nothing from Jesus at all. So he gives no "command,"
 but only "a judgment," a deliberately formed decision from
 knowledge
 # 2Co 8:10
 not a mere passing fancy. \\As one that hath obtained mercy of the\\
 \\Lord to be faithful\\ (\\hs lemenos hupo kuriou pistos einai\\).
 Perfect passive participle of \\elee\\, old verb to receive mercy
 (\\eleos\\). \\Pistos\\ is predicate nominative with infinitive \\einai\\.
 This language, so far from being a disclaimer of inspiration, is
 an express claim to help from the Lord in the forming of this
 duly considered judgment, which is in no sense a command, but an
 inspired opinion.

05369
 \\I think therefore\\ (\\nomiz oun\\). Paul proceeds to express
 therefore the previously mentioned judgment (\\gnmn\\) and calls it
 his opinion, not because he is uncertain, but simply because it
 is not a command, but advice. \\By reason of the present distress\\
 (\\dia tn enestsan anagkn\\). The participle \\enestsan\\ is second
 perfect active of \\enistmi\\ and means "standing on" or "present"
 (cf.
 # Ga 1:4; Heb 9:9
 It occurs in
 # 2Th 2:2
 of the advent of Christ as not "present." Whether Paul has in
 mind the hoped for second coming of Jesus in this verse we do not
 certainly know, though probably so. Jesus had spoken of those
 calamities which would precede his coming
 # Mt 24:8
 though Paul had denied saying that the advent was right at hand
 # 2Th 2:2
 \\Anagk\\ is a strong word (old and common), either for external
 circumstances or inward sense of duty. It occurs elsewhere for
 the woes preceding the second coming
 # Lu 21:23
 and also for Paul's persecutions
 # 1Th 3:7; 2Co 6:4; 12:10
 Perhaps there is a mingling of both ideas here. \\Namely\\. This word
 is not in the Greek. The infinitive of indirect discourse
 (\\huparchein\\) after \\nomiz\\ is repeated with recitative \\hoti\\,
 "That the being so is good for a man" (\\hoti kalon anthrpi to\\
 \\houts einai\\). The use of the article \\to\\ with \\einai\\ compels this
 translation. Probably Paul means for one (\\anthrpi\\, generic term
 for man or woman) to remain as he is whether married or
 unmarried. The copula \\estin\\ is not expressed. He uses \\kalon\\
 (good) as in
 # 7:1

05370
 \\Art thou bound to a wife?\\ (\\dedesai gunaiki;\\). Perfect passive
 indicative of \\de\\, to bind, with dative case \\gunaiki\\. Marriage
 bond as in
 # Ro 7:2
 \\Seek not to be loosed\\ (\\m ztei lusin\\). Present active imperative
 with negative \\m\\, "Do not be seeking release" (\\lusin\\) from the
 marriage bond, old word, here only in N.T. \\Seek not a wife\\ (\\m\\
 \\ztei gunaika\\). Same construction, Do not be seeking a wife.
 Bachelors as well as widowers are included in \\lelusai\\ (loosed,
 perfect passive indicative of \\lu\\). This advice of Paul he only
 urges "because of the present necessity" (verse
 # 26
 Whether he held on to this opinion later one does not know.
 Certainly he gives the noblest view of marriage in
 # Eph 5:22-33
 Paul does not present it as his opinion for all men at all times.
 Men feel it their duty to seek a wife.

05371
 \\But and if thou marry\\ (\\ean de kai gamsis\\). Condition of the
 third class, undetermined with prospect of being determined, with
 the ingressive first aorist (late form) active subjunctive with
 \\ean\\: "But if thou also commit matrimony or get married," in spite
 of Paul's advice to the contrary. \\Thou hast not sinned\\ (\\ouch\\
 \\hmartes\\). Second aorist active indicative of \\hamartan\\, to sin,
 to miss a mark. Here either Paul uses the timeless (gnomic)
 aorist indicative or by a swift transition he changes the
 standpoint (proleptic) in the conclusion from the future (in the
 condition) to the past. Such mixed conditions are common
 (Robertson, _Grammar_, pp. 1020, 1023). Precisely the same
 construction occurs with the case of the virgin (\\parthenos\\)
 except that the old form of the first aorist subjunctive (\\gmi\\)
 occurs in place of the late \\gamsi\\ above. The MSS. interchange
 both examples. There is no special point in the difference in the
 forms. \\Shall have tribulation in the flesh\\ (\\thlipsin ti sarki\\
 \\hexousin\\). Emphatic position of \\thlipsin\\ (pressure). See
 # 2Co 12:7
 \\skolops ti sarki\\ (thorn in the flesh). \\And I would spare you\\
 (\\eg de humn pheidomai\\). Possibly conative present middle
 indicative, I am trying to spare you like \\agei\\ in
 # Ro 2:4
 and \\dikaiousthe\\ in
 # Ga 5:4

05372
 \\But this I say\\ (\\touto de phmi\\. Note \\phmi\\ here rather than
 \\leg\\ (verses
 # 8,12
 A new turn is here given to the argument about the present
 necessity. \\The time is shortened\\ (\\ho kairos sunestalmenos estin\\).
 Perfect periphrastic passive indicative of \\sustell\\, old verb to
 place together, to draw together. Only twice in the N.T., here
 and
 # Ac 5:6
 which see. Found in the papyri for curtailing expenses. Calvin
 takes it for the shortness of human life, but apparently Paul
 pictures the foreshortening of time (opportunity) because of the
 possible nearness of and hope for the second coming. But in
 Philippians Paul faces death as his fate
 # Php 1:21-26
 though still looking for the coming of Christ
 # 3:20
 \\That henceforth\\ (\\to loipon hina\\). Proleptic position of \\to\\
 \\loipon\\ before \\hina\\ and in the accusative of general reference and
 \\hina\\ has the notion of result rather than purpose (Robertson,
 _Grammar_, p. 997). \\As though they had none\\ (\\hs m echontes\\).
 This use of \\hs\\ with the participle for an assumed condition is
 regular and \\m\\ in the _Koin_ is the normal negative of the
 participle. So the idiom runs on through verse
 # 31

05373
 \\As though they possessed not\\ (\\hs m katechontes\\). See this use
 of \\katech\\, old verb to hold down
 # Lu 14:9
 to keep fast, to possess, in
 # 2Co 6:10
 Paul means that all earthly relations are to hang loosely about
 us in view of the second coming.

05374
 \\Those that use the world\\ (\\hoi chrmenoi ton kosmon\\). Old verb
 \\chraomai\\, usually with the instrumental case, but the accusative
 occurs in some Cretan inscriptions and in late writers according
 to a tendency of verbs to resume the use of the original
 accusative (Robertson, _Grammar_, p. 468). \\As not abusing it\\ (\\hs\\
 \\m katachrmenoi\\). Perfective use of \\kata\\ in composition, old
 verb, but here only in N.T., to use up, use to the full. Papyri
 give examples of this sense. This is more likely the idea than
 "abusing" it. \\For the fashion of this world passeth away\\ (\\paragei\\
 \\gar to schma tou kosmou toutou\\). Cf.
 # 1Jo 2:17
 \\Schma\\ is the _habitus_, the outward appearance, old word, in
 N.T. only here and
 # Php 2:7
 \\Paragei\\ (old word) means "passes along" like a moving panorama
 (movie show!). Used of Jesus passing by in Jericho
 # Mt 20:30

05375
 \\Free from cares\\ (\\amerimnous\\). Old compound adjective (\\a\\ privative
 and \\merimna\\, anxiety). In N.T. only here and
 # Mt 28:14
 which see. \\The things of the Lord\\ (\\ta tou Kuriou\\). The ideal
 state (so as to the widow and the virgin in verse
 # 33
 but even the unmarried do let the cares of the world choke the
 word
 # Mr 4:19
 \\How he may please the Lord\\ (\\ps aresi ti Kurii\\). Deliberative
 subjunctive with \\ps\\ retained in an indirect question. Dative
 case of \\Kurii\\. Same construction in verse
 # 33
 with \\ps aresi ti gunaiki\\ (his wife) and in
 # 34
 \\ps aresi ti andri\\ (her husband).

05376
05377
 \\And there is a difference also between the wife and the virgin\\
 (\\kai memeristai kai h gun kai h parthenos\\). But the text here
 is very uncertain, almost hopelessly so. Westcott and Hort put
 \\kai memeristai\\ in verse
 # 33
 and begin a new sentence with \\kai h gun\\ and add \\h agamos\\ after
 \\h gun\\, meaning "the widow and the virgin each is anxious for
 the things of the Lord" like the unmarried man (\\ho agamos\\,
 bachelor or widow) in verse
 # 32
 Possibly so, but the MSS. vary greatly at every point. At any
 rate Paul's point is that the married woman is more disposed to
 care for the things of the world. But, alas, how many unmarried
 women (virgins and widows) are after the things of the world
 today and lead a fast and giddy life.

05378
 \\For your own profit\\ (\\pros to humn autn sumphoron\\). Old
 adjective, advantageous, with neuter article here as substantive,
 from verb \\sumpher\\. In N.T. here only and
 # 10:33
 Note reflexive plural form \\humn autn\\. \\Not that I may cast a\\
 \\snare upon you\\ (\\ouch hina brochon humin epibal\\). \\Brochon\\ is a
 noose or slip-knot used for lassoing animals, old word, only here
 in N.T. Papyri have an example "hanged by a noose." \\Epibal\\ is
 second aorist active subjunctive of \\epiball\\, old verb to cast
 upon. Paul does not wish to capture the Corinthians by lasso and
 compel them to do what they do not wish about getting married.
 \\For that which is seemly\\ (\\pros to euschmon\\). Old adjective (\\eu\\,
 well, \\schmn\\, shapely, comely, from \\schma\\, figure). For the
 purpose of decorum. \\Attend upon the Lord\\ (\\euparedron\\). Adjective
 construed with \\pros to\\, before, late word (Hesychius) from \\eu\\,
 well, and \\paredros\\, sitting beside, "for the good position beside
 the Lord" (associative instrumental case of \\Kurii\\). Cf. Mary
 sitting at the feet of Jesus
 # Lu 10:39
 \\Without distraction\\ (\\aperispasts\\). Late adverb (Polybius,
 Plutarch, LXX) from the adjective \\aperispastos\\ (common in the
 papyri) from \\a\\ privative and \\perispa\\, to draw around
 # Lu 10:40

05379
 \\That he behaveth himself unseemly\\ (\\aschmonein\\). Old verb, here
 only in N.T., from \\aschmn\\
 # 1Co 12:23
 from \\a\\ privative and \\schma\\. Occurs in the papyri. Infinitive in
 indirect discourse after \\nomizei\\ (thinks) with \\ei\\ (condition of
 first class, assumed as true). \\If she be past the flower of her\\
 \\age\\ (\\ean i huperakmos\\). Old word, only here in N.T., from \\huper\\
 (over) and \\akm\\ (prime or bloom of life), past the bloom of
 youth, _superadultus_ (Vulgate). Compound adjective with feminine
 form like masculine. Apparently the Corinthians had asked Paul
 about the duty of a father towards his daughter old enough to
 marry. \\If need so requireth\\ (\\kai houts opheilei ginesthai\\). "And
 it ought to happen." Paul has discussed the problem of marriage
 for virgins on the grounds of expediency. Now he faces the
 question where the daughter wishes to marry and there is no
 serious objection to it. The father is advised to consent. Roman
 and Greek fathers had the control of the marriage of their
 daughters. "My marriage is my father's care; it is not for me to
 decide about that" (Hermione in Euripides' _Andromache_, 987).
 \\Let them marry\\ (\\gameitsan\\). Present active plural imperative
 (long form).

05380
 \\To keep his own virgin daughter\\ (\\trein tn heautou parthenon\\).
 This means the case when the virgin daughter does not wish to
 marry and the father agrees with her, \\he shall do well\\ (\\kals\\
 \\poisei\\).

05381
 \\Doeth well\\ (\\kals poiei\\). So Paul commends the father who gives
 his daughter in marriage (\\gamizei\\). This verb \\gamiz\\ has not been
 found outside the N.T.
 See note on "Mt 22:30"
 \\Shall do better\\ (\\kreisson poisei\\). In view of the present
 distress
 # 7:26
 and the shortened time
 # 7:29
 And yet, when all is said, Paul leaves the whole problem of
 getting married an open question to be settled by each individual
 case.

05382
 \\For so long time as her husband liveth\\ (\\eph' hoson chronon zi ho\\
 \\anr auts\\). While he lives (\\ti znti andri\\) Paul says in
 # Ro 7:2
 This is the ideal and is pertinent today when husbands meet their
 ex-wives and wives meet their ex-husbands. There is a screw loose
 somewhere. Paul here treats as a sort of addendum the remarriage
 of widows. He will discuss it again in
 # 1Ti 5:9-13
 and then he will advise younger widows to marry. Paul leaves her
 free here also to be married again, "only in the Lord" (\\monon en\\
 \\Kurii\\). Every marriage ought to be "in the Lord." \\To be married\\
 (\\gamthnai\\) is first aorist passive infinitive followed by the
 dative relative \\hi\\ with unexpressed antecedent \\touti\\.

05383
 \\Happier\\ (\\makariter\\). Comparative of \\makarios\\ used in the
 Beatitudes
 # Mt 5:3
 \\After my judgment\\ (\\kata tn emn gnmn\\). The same word used in
 verse
 # 25
 not a command. \\I think\\ (\\dok\\). From \\doke\\, not \\nomiz\\ of
 verse
 # 26
 But he insists that he has "the spirit of God" (\\pneuma theou\\) in
 the expression of his inspired judgment on this difficult,
 complicated, tangled problem of marriage. But he has discharged
 his duty and leaves each one to decide for himself.

05384
 \\Now concerning things sacrificed to idols\\ (\\peri de tn\\
 \\eidlothutn\\). Plainly the Corinthians had asked also about this
 problem in their letter to Paul
 # 7:1
 This compound adjective (\\eidlon\\, idol, \\thutos\\, verbal adjective
 from \\thu\\, to sacrifice) is still found only in the N.T. and
 ecclesiastical writers, not so far in the papyri. We have seen
 this problem mentioned in the decision of the Jerusalem
 Conference
 # Ac 15:29; 21:25
 The connection between idolatry and impurity was very close,
 especially in Corinth. See both topics connected in
 # Re 2:14,20
 By \\eidlothuta\\ was meant the portion of the flesh left over after
 the heathen sacrifices. The heathen called it \\hierothuton\\
 # 1Co 10:28
 This leftover part "was either eaten sacrificially, or taken home
 for private meals, or sold in the markets" (Robertson and
 Plummer). What were Christians to do about eating such portions
 either buying in the market or eating in the home of another or
 at the feast to the idol? Three questions are thus involved and
 Paul discusses them all. There was evidently difference of
 opinion on the subject among the Corinthian Christians. Aspects
 of the matter come forward not touched on in the Jerusalem
 Conference to which Paul does not here allude, though he does
 treat it in
 # Ga 2:1-10
 There was the more enlightened group who acted on the basis of
 their superior knowledge about the non-existence of the gods
 represented by the idols. \\Ye know that we all have knowledge\\
 (\\oidamen hoti pantes gnsin echomen\\). This may be a quotation
 from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their
 conversion to Christ, they know the emptiness of idol-worship.
 Paul admits that all Christians have this knowledge (personal
 experience, \\gnsis\\), but this problem cannot be solved by
 knowledge.

05385
 \\Puffeth up\\ (\\phusioi\\). From \\phusio\\ (present indicative active).
 See note on "1Co 4:6"
 Pride may be the result, not edification (\\oikodomei\\) which comes
 from love. Note article (\\h\\) with both \\gnsis\\ and \\agap\\,
 making the contrast sharper.
 See note on "1Th 5:11"
  for the verb \\oikodome\\, to build up. Love is the solution, not
 knowledge, in all social problems. \\That he knoweth anything\\
 (\\egnkenai ti\\). Perfect active infinitive in indirect discourse
 after \\dokei\\ (condition of first class with \\ei\\). So "has acquired
 knowledge" (cf.
 # 3:18
 has gone to the bottom of the subject. \\He knoweth not yet\\ (\\oup\\
 \\egn\\). Second aorist active indicative, timeless aorist, summary
 (punctiliar) statement of his ignorance. \\As he ought to know\\
 (\\kaths dei gnnai\\). Second aorist active infinitive, ingressive
 aorist (come to know). Newton's remark that he was only gathering
 pebbles on the shore of the ocean of truth is pertinent. The
 really learned man knows his ignorance of what lies beyond.
 Shallow knowledge is like the depth of the mud hole, not of the
 crystal spring.

05386
 \\The same is known of him\\ (\\houtos egnstai hup' autou\\). Loving God
 (condition of first class again) is the way to come to know God.
 It is not certain whether \\houtos\\ refers to the man who loves God
 or to God who is loved. Both are true. God knows those that are
 his
 # 2Ti 2:19; Ex 33:12
 Those who know God are known of God
 # Ga 4:9
 We love God because he first loved us
 # 1Jo 4:19
 But here Paul uses both ideas and both verbs. \\Egnstai\\ is perfect
 passive indicative of \\ginsk\\, an abiding state of recognition by
 (\\hup'\\) God. No one is acquainted with God who does not love him
 # 1Jo 4:8
 God sets the seal of his favour on the one who loves him. So much
 for the principle.

05387
 \\No idol is anything in the world\\ (\\ouden eidlon en kosmi\\).
 Probably correct translation, though no copula is expressed. On
 \\eidlon\\ (from \\eidos\\), old word,
 See note on "Ac 7:41"
 See note on "Ac 15:20"
 See note on "1Th 1:9"
 The idol was a mere picture or symbol of a god. If the god has no
 existence, the idol is a non-entity. This Gentile Christians had
 come to know as Jews and Jewish Christians already knew. \\No God\\
 \\but one\\ (\\oudeis theos ei m heis\\). This Christians held as firmly
 as Jews. The worship of Jesus as God's Son and the Holy Spirit
 does not recognize three Gods, but one God in three Persons. It
 was the worship of Mary the Mother of Jesus that gave Mahomet his
 cry: "Allah is One." The cosmos, the ordered universe, can only
 be ruled by one God
 # Ro 1:20

05388
 \\For though there be\\ (\\kai gar eiper eisi\\). Literally, "For even if
 indeed there are" (a concessive clause, condition of first class,
 assumed to be true for argument's sake). \\Called gods\\ (\\legomenoi\\
 \\theoi\\). So-called gods, reputed gods. Paul denied really the
 existence of these so-called gods and held that those who
 worshipped idols (non-entities) in reality worshipped demons or
 evil spirits, agents of Satan
 # 1Co 10:19-21

05389
 \\Yet to us there is one God, the Father\\ (\\all' hmin heis theos ho\\
 \\patr\\). B omits \\all'\\ here, but the sense calls for it anyhow in
 this apodosis, a strong antithesis to the protasis (\\even if at\\
 \\least\\, \\kai eiper\\). \\Of whom\\ (\\ex hou\\). As the source (\\ex\\) of the
 universe (\\ta panta\\ as in
 # Ro 11:36; Col 1:16
 and also our goal is God (\\eis auton\\) as in
 # Ro 11:36
 where \\di' autou\\ is added whereas here \\di' hou\\ (through whom) and
 \\di' autou\\ (through him) point to Jesus Christ as the intermediate
 agent in creation as in
 # Col 1:15-20; Joh 1:3
 Here Paul calls Jesus \\Lord\\ (\\Kurios\\) and not \\God\\ (\\theos\\), though
 he does apply that word to him in
 # Ro 9:5; Tit 2:13; Col 2:9; Ac 20:28

05390
 \\Howbeit in all men there is not that knowledge\\ (\\all' ouk en pasin\\
 \\h gnsis\\). The knowledge (\\h gnsis\\) of which Paul is speaking.
 Knowledge has to overcome inheritance and environment, prejudice,
 fear, and many other hindrances. \\Being used until now to the\\
 \\idol\\ (\\ti suntheii hes arti tou eidlou\\). Old word \\suntheia\\
 from \\sunths\\ (\\sun, thos\\), accustomed to, like Latin
 _consuetudo_, intimacy. In N.T. only here and
 # Joh 18:39; 1Co 11:16
 It is the force of habit that still grips them when they eat such
 meat. They eat it "as an idol sacrifice" (\\hs eidlothuton\\),
 though they no longer believe in idols. The idol-taint clings in
 their minds to this meat. \\Being weak\\ (\\asthens ousa\\). "It is
 defiled, not by the partaking of polluted food, for food cannot
 pollute
 # Mr 7:18; Lu 11:41
 but by the doing of something which the unenlightened conscience
 does not allow" (Robertson and Plummer). For this great word
 \\suneidsis\\ (conscientia, knowing together, conscience)
 See note on "Ac 23:1"
 It is important in Paul's Epistles, Peter's First Epistle, and
 Hebrews. Even if unenlightened, one must act according to his
 conscience, a sensitive gauge to one's spiritual condition.
 Knowledge breaks down as a guide with the weak or unenlightened
 conscience. For \\asthens\\, weak (lack of strength)
 See note on "Mt 26:41"
 \\Defiled\\ (\\molunetai\\). Old word \\molun\\, to stain, pollute, rare in
 N.T.
 # 1Ti 3:9; Re 3:4

05391
 \\Will not commend\\ (\\ou parastsei\\). Future active indicative of
 \\paristmi\\, old word to present as in
 # Ac 1:3; Lu 2:22; Col 1:28
 Food (\\brma\\) will not give us an entree to God for commendation
 or condemnation, whether meat-eaters or vegetarians. \\Are we the\\
 \\worse\\ (\\husteroumetha\\). Are we left behind, do we fall short. Both
 conditions are of the third class (\\ean m, ean\\) undetermined. \\Are\\
 \\we the better\\ (\\perisseuometha\\). Do we overflow, do we have excess
 of credit. Paul here disposes of the pride of knowledge (the
 enlightened ones) and the pride of prejudice (the unenlightened).
 Each was disposed to look down upon the other, the one in scorn
 of the other's ignorance, the other in horror of the other's
 heresy and daring.

05392
 \\Take heed\\ (\\blepete\\). A warning to the enlightened. \\Lest by any\\
 \\means\\ (\\m ps\\). Common construction after verbs of caution or
 fearing, \\m ps\\ with aorist subjunctive \\gentai\\. \\This liberty of\\
 \\yours\\ (\\h exousia humn haut\\). \\Exousia\\, from \\exestin\\, means a
 grant, allowance, authority, power, privilege, right, liberty. It
 shades off easily. It becomes a battle cry, personal liberty
 does, to those who wish to indulge their own whims and appetites
 regardless of the effect upon others. \\A stumbling-block to the\\
 \\weak\\ (\\proskomma tois asthenesin\\). Late word from \\proskopt\\, to
 cut against, to stumble against. So an obstacle for the foot to
 strike. In
 # Ro 14:13
 Paul uses \\skandalon\\ as parallel with \\proskomma\\. We do not live
 alone. This principle applies to all social relations in matters
 of law, of health, of morals. _Noblesse oblige_. The enlightened
 must consider the welfare of the unenlightened, else he does not
 have love.

05393
 \\If a man see thee which hast knowledge sitting at meat in an\\
 \\idol's temple\\ (\\ean gar tis idi [se] ton echonta gnsin en\\
 \\eidleii katakeimenon\\). Condition of third class, a possible
 case. Paul draws the picture of the enlightened brother
 exercising his "liberty" by eating in the idol's temple. Later he
 will discuss the peril to the man's own soul in this phase of the
 matter
 # 10:14-22
 but here he considers only the effect of such conduct on the
 unenlightened or weak brother. This bravado at a sacrificial
 banquet is in itself idolatrous as Paul will show. But our weak
 brother will be emboldened (\\oikodomthsetai\\, future passive
 indicative, will be built up) to go on and do what he still
 believes to be wrong, to eat things sacrificed to idols (\\eis to\\
 \\ta eidlothuta esthiein\\). Alas, how often that has happened.
 Defiance is flung in the face of the unenlightened brother
 instead of loving consideration.

05394
 \\Through thy knowledge\\ (\\en ti si gnsei\\). Literally, in thy
 knowledge. Surely a poor use to put one's superior knowledge.
 \\Perisheth\\ (\\apollutai\\). Present middle indicative of the common
 verb \\apollumi\\, to destroy. Ruin follows in the wake of such
 daredevil knowledge. \\For whose sake Christ died\\ (\\di' hon Christos\\
 \\apethanen\\). Just as much as for the enlightened brother with his
 selfish pride. The accusative (\\hon\\) with \\di'\\ gives the reason,
 not the agent as with the genitive in
 # 8:6
 (\\di' hou\\). The appeal to the death (\\apethanen\\, second aorist
 active indicative of \\apothnsk\\) of Christ is the central fact
 that clinches Paul's argument.

05395
 \\Wounding their conscience\\ (\\tuptontes autn tn suneidsin\\). Old
 verb \\tupt\\, to smite with fist, staff, whip. The conscience is
 sensitive to a blow like that, a slap in the face. \\Ye sin against\\
 \\Christ\\ (\\eis Christon hamartanete\\). That fact they were
 overlooking. Jesus had said to Saul that he was persecuting him
 when he persecuted his disciples
 # Ac 9:5
 One may wonder if Paul knew the words of Jesus in
 # Mt 25:40
 "ye did it unto me."

05396
 \\Meat\\ (\\brma\\). Food it should be, not flesh (\\krea\\). \\Maketh my\\
 \\brother to stumble\\ (\\skandalizei ton adelphon mou\\). Late verb (LXX
 and N.T.) to set a trap-stick
 # Mt 5:29
 or stumbling-block like \\proskomma\\ in verse
 # 9
 (cf.
 # Ro 14:13,21
 Small boys sometimes set snares for other boys, not merely for
 animals to see them caught. \\I will eat no flesh for evermore\\ (\\ou\\
 \\m phag krea eis ton aina\\). The strong double negative \\ou m\\
 with the second aorist subjunctive. Here Paul has \\flesh\\ (\\krea\\)
 with direct reference to the flesh offered to idols. Old word,
 but in N.T. only here and
 # Ro 14:21
 This is Paul's principle of love (verse
 # 2
 applied to the matter of eating meats offered to idols. Paul had
 rather be a vegetarian than to lead his weak brother to do what
 he considered sin. There are many questions of casuistry today
 that can only be handled wisely by Paul's ideal of love.

05397
 \\Am I not free?\\ (\\Ouk eimi eleutheros;\\). Free as a Christian from
 Mosaic ceremonialism (cf.
 # 9:19
 as much as any Christian and yet he adapts his moral independence
 to the principle of considerate love in
 # 8:13
 \\Am I not an apostle?\\ (\\ouk eimi apostolos;\\). He has the
 exceptional privileges as an apostle to support from the churches
 and yet he foregoes these. \\Have I not seen Jesus our Lord?\\ (\\ouchi\\
 \\Isoun ton Kurion hmn heoraka;\\). Proof
 # 15:8; Ac 9:17,27; 18:9; 22:14,17; 2Co 12:1
 that he has the qualification of an apostle
 # Ac 1:22
 though not one of the twelve. Note strong form of the negative
 \\ouchi\\ here. All these questions expect an affirmative answer. The
 perfect active \\heoraka\\ from \\hora\\, to see, does not here have
 double reduplication as in
 # Joh 1:18

 \\Are not ye?\\ (\\ou humeis este;\\). They were themselves proof of his
 apostleship.

05398
 \\Yet at least I am to you\\ (\\alla ge humin eimi\\). An _argumentum ad
 hominem_ and a pointed appeal for their support. Note use of \\alla\\
 \\ge\\ in the apodosis (cf.
 # 8:6

05399
 \\My defence\\ (\\h em apologia\\). Original sense, not idea of
 apologizing as we say.
 See note on "Ac 22:1"
 See note on "Ac 25:16"
 Refers to what precedes and to what follows as illustration of
 # 8:13
 \\To them that examine me\\ (\\tois eme anakrinousin\\).
 See note on "1Co 2:15"
 See note on "1Co 4:3"
 The critics in Corinth were "investigating" Paul with sharp eyes
 to find faults. How often the pastor is under the critic's
 spy-glass.
